Lectio: Palm Sunday | Fr. Patrick Briscoe, Fr. Joseph-Anthony Kress & Fr. Bonaventure Chapman
April 12, 2025
This transcription was generated using AI technology. Please note that there may be errors or inconsistencies.
This is Father Patrick Briscoe. This is Gather Joseph-Anthony Kress. This is Father Bonaventure Chapman. Welcome to Godsplaining. Thanks to all who support us. If you enjoy our show, please consider making a monthly donation to us on Patreon.
00:00:17:04 – 00:00:45:11
Be sure to like and subscribe to Godsplaining wherever you listen to your podcasts. Well, brothers, here we are. Finally arrived at Palm Sunday. Passion week. Passion Sunday. That’s right. Yeah. It’s not passion tied. It’s passion Sunday. Yes. Yeah. And one of the passion. And we have celebrate the making right. Using the old for you. These are separate but I mean so they got put together I assume at some point but yeah we’re, we’re celebrating this.
00:00:45:11 – 00:01:06:15
So it’s always strike me a little presumptuous celebrate to. It’s like the highs and the lows. You know, you’ve got the, in one right now in the calendar, we have the the excitement of the palms and moving in Hosanna. And then by the end, like an hour hour later into The Passion. Yeah. I’m not sure when that evolved historically, but but it is.
00:01:06:19 – 00:01:26:05
It is a really interesting thing because Palm Sunday of The Passion of the Lord. You’re right. It captures what happens and the the high drama of the liturgy this Sunday, which which is not not an easy thing. No. It goes you go from the absolute glorious entry to to the to the sorrow of the, the lingering moments after Christ eyes.
00:01:26:07 – 00:01:53:12
I don’t think it. I don’t mind it, actually, because like you do go from one extreme to the other. But that also kind of reflects the reality in the sense that like, yeah, he entered into Jerusalem for the, the festive celebrations and almost immediately went from the excitement of that glorious entry into his own passion. So those two realities are very proximate to each other, you know, in, in the history of it all.
00:01:53:17 – 00:02:14:00
So experiencing that liturgically proximate to each other, like I really don’t mind. And yeah, it is a wild experience, but it’s like so to us the reality. Yeah. And and I mean your is going to Jerusalem is for this right. Also I take it there’s a sort of, dress rehearsal or a play before the play of business because you’ve got the week coming, you know, it’s the homecoming.
00:02:14:02 – 00:02:30:00
On one hand, if you don’t go to that services, the Holy Week, like, you wouldn’t get the cross if you didn’t have it. And that’s very interesting. Yeah. Let’s say you’re just a normal Sunday mass going Catholic. You don’t do the full Triduum. Yeah, for religious, you know, Fridays. What do you want to talk about? The gospel.
00:02:30:00 – 00:02:47:06
I was enough when I first I felt like this is cheating. Like we got don’t all the endings early. Right. We’ll wait until Friday for this. But it is nice to have it as a kind of the dress rehearsal of what you’re preparing for. For this whole week. You get the once through, let’s see it, in a quick form.
00:02:47:11 – 00:03:03:19
And now we’re going to go through in some detail as we go throughout this week. So I haven’t actually liked having it on the Sunday before because it prepares you the end now first and intention. And then you can now with the means there as we go through the week. I like that I didn’t I didn’t used to like that as much.
00:03:04:00 – 00:03:24:09
We should we should just have Palm Sunday if you’re both if you’re not religious and you can do Good Friday. But I like having having it ahead of time. Now, this whole this all makes a great deal of sense then to frame what we’re going to dive into this Sunday to. So how about I lead us through the collect and then we can dump into the readings, dive into the readings, head into the readings.
00:03:24:11 – 00:03:50:23
Yeah, I think I was I think I was like, yeah. I was like, yeah. Stuck there. Okay, let’s pray Almighty ever living God who as an example of humility for the human race to follow, caused our Savior to take flesh and submit to the cross, graciously grant that we may heed his lesson of patience, suffering, and so merit a share in his resurrection.
00:03:51:01 – 00:04:12:19
Who lives and reigns with you in the unity of the Holy Spirit, God, forever and ever. Amen. Father Joseph, Anthony, why don’t you lead us through the first reading? This comes from Isaiah, chapter 15. The Lord God has given me a well-trained tongue that I might know how to speak to the weary, a word that will rouse them.
00:04:12:21 – 00:04:39:12
Morning after morning. He opens my ears that I may hear, and I have not rebelled. I have not turned back. I gave my back to those who beat me, my cheeks to those who plucked my beard, my face. I did not shield from buffets in spitting. The Lord God is my help. Therefore I am not disgraced. I set my face like flint, knowing that I shall not be put to shame.
00:04:39:14 – 00:05:00:11
As this, as a selection from Isaiah opens up, he talks about having a well-trained tongue, and immediately I tune out for the rest of it, because I do not have a well-trained tongue. It is, one of the things I struggle with. But as he talks about these other aspects, you know, he said his cheeks are his back to those who beat him, his cheeks to those who pluck his beard.
00:05:00:11 – 00:05:28:17
Now that we’ve officially moved into beard splaining, that holds a certain resonance for most of us. Well, in due time. But, there’s there’s a there’s beauty there, but it’s those final lines that that really captivate me here. In this election, he says, the Lord God is my help and therefore I am not disgrace. He talks about how others have tried to disgrace him in an external way, like the disgrace has become.
00:05:28:17 – 00:05:52:17
Has come from physical beatings and physical mistreatment. Right. In that the what others have tried to do to him because of his fidelity to the Lord, has been all these external things, and yet the Lord is his help, and he will not be disgraced. He says, I’ve set my face like I’ve set my exterior actions in such a way that they have been beaten, they’ve been broken down.
00:05:52:23 – 00:06:21:14
And yet I will not be put to shame because the Lord is my strength. The Lord is my help. The Lord is my support in this way and I think it it speaks to this reality that, you know, the Lord has that ability to be our interior, the interior life, to be totally in union with the Lord, even when the exteriors deteriorate, even when the exteriors have violence taken against him, that the Lord is a strength in that he’s the one who provides the glory.
00:06:21:16 – 00:06:42:09
And that he doesn’t take away his glory from us, even when others try to assault it from an exterior to the interior. But the Lord can do that strength, that pillar in the interior of one. Even when one’s, circumstances or exteriors become violent or less conducive or, hurtful in many respects. I’m praying over this reading.
00:06:42:09 – 00:07:00:19
I was thinking of the image of Fran Jellicoe, of the passion. It’s it’s probably that the strangest of all of his paintings. Right. If we’re all thinking of the same one where there that the exactly there’s there’s all kinds of this kind of things floating around and and then there’s like, hands in the air and instruments of the passion.
00:07:00:19 – 00:07:28:13
It’s a, it’s a, it’s a dramatic painting, but viewed in the right way. It’s a painting that depicts this scene, a painting that shows the hands that are going to smack that face. Right. The the weapons that will be used to, to beat Christ back that, this sort of thing. And it, it, it has a haunting quality to it, that painting because it, it’s suggestive of in a, in a very dramatic and striking way.
00:07:28:19 – 00:07:55:09
It doesn’t actually show Christ being beaten. That’s not what the painting reveals. But because of the suggestion of everything floating around it, it’s it’s a much more visceral image of the passion than I think many other of Angelica’s images. It has a sense of like, the things are not right. Yes. Everything’s just wampus and upside down. And the world is not the right at this moment.
00:07:55:09 – 00:08:11:23
It’s it’s just swirling and this there’s like all these different elements I like. Yeah. That’s right. And which is the passion. And so when you do musical stuff, the passion, you can drop the keys a little bit to the brokenness. It kind of nothing quite fits like we would do on, you know, fun for the Friday, Friday and Saturday approaches and that kind of stuff.
00:08:12:01 – 00:08:34:15
Yes, yes. It’s it’s very haunting on different kinds. So you get this, this disco population. This struck me about this is the is the face business though. And this phenomenologically. Right. The face is, is the personal part of us the most personal thing. And like, I think about just touching the face point to think of the points spinning, plucking, grabbing.
00:08:34:15 – 00:08:52:07
And anybody can like, touch you and, you know, like punch you in the shoulder or of thing, but it’s so demeaning. One slap in the face of business. But just someone like touching your face or, you know, that’s this is mine is very personal. This is my personal space. You’re my like it’s kind of stuff. And he. So Christ doesn’t come.
00:08:52:08 – 00:09:14:14
This is, I take it, this image. It’s helpful to me. He doesn’t come and just offer like his back, which is, you know, ultimately touch my back. Right, right, right. Or something. But like, the most personal, he’s in full. He’s willing to have you plucked and spit on his face. Why? Because he has to do that so that then you can actually embrace the face thing.
00:09:14:14 – 00:09:39:12
But the other way that I want to let you like, if I want to say something nice to you or like a man your shoulder or shake hands, get hugging something, but like touching your face is like such an intimate, yeah, intimate gesture. So all this action happens on the face. So she allows you in on this most personal aspect, and he’s not afraid of that so that he can actually have the embrace and control this.
00:09:39:12 – 00:10:02:10
He wants you to touch his face. We do it. There’s there’s sin. But he wants to ask you to to embrace you in this way. I like that. Yeah. It’s very profound about the face and about the intimacy. And then because of that, how harsh that rejection is, because it’s a very personal, very, very immediate rejection. So with that, let’s turn to the second reading, which is from Saint Paul to the Philippians.
00:10:02:12 – 00:10:29:19
Father Bonaventure, how about I take this one and then you take the gospel. Christ Jesus, though he was in the form of God, did not regard equality with God something to be grasped. Rather, he emptied himself, taking the form of a slave, coming in human likeness, found human in appearance, he humbled himself, becoming obedient to the point of death, even death on a cross.
00:10:29:21 – 00:10:57:00
Because of this, God greatly exalted him and bestowed on him the name which is above every other name, that at the name of Jesus every knee should bend of those in heaven, and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. So we pray this canticle, this great, this great hymn, which some scholars suggest predates Saint Paul’s writing.
00:10:57:05 – 00:11:14:14
So some people say that, oh, Saint Paul is just kind of riffing on a hymn that was sung by the early Christians. And I really like this suggestion, actually, because if it’s true, if that is in fact the case, we get a little entry into, the kind of celebration in singing and praise that belongs to, to, to the first Christian communities.
00:11:14:18 – 00:11:40:08
But we sing this canticle regularly in the liturgy of the hours. So much so that it’s, we all essentially have it memorized. And then when they’re little formulations that are slightly different in various translations, you get tripped up on them. But but the reason, the reason this canticle, I think, would have been so familiar to the first Christians, the reason this canticle, is so beloved by me personally, anyway.
00:11:40:08 – 00:12:05:11
And our regular singing of it, the liturgy of the hours is because it underscores the humility of Christ. The Christ who, who, who, is the true sound of the father, right? Who is in the form of God. We don’t simply mean he looks like God, but he is truly God. The Christ descends, taking upon himself truly, not merely the appearance of our humanity, but truly our humanity and subjection itself to these sufferings.
00:12:05:13 – 00:12:25:07
This this hymn is, is really profound in that way, suggesting that this self-emptying, will ultimately culminate not in a, not in not in a place of determination of Christ being low, but but it will terminate in the exaltation of Christ. That’s what I’m trying to get it. That’s that’s what I really love about him. Right.
00:12:25:12 – 00:12:46:02
Because the narrative is that Christ descends. We have the kenosis, the offering of Christ, the pouring out of himself. But it doesn’t end at the neighbor. We ascend with Christ to his glory, and as it’s nice and the Greek. But I think if I remember correctly, the last Jesus Christ is Lord Jesus Christ. Just saying, curios isn’t bold.
00:12:46:04 – 00:13:07:08
Yeah. All capital kind of bold letters. And and that’s the perfect balance with the books where we start, we start with empty, empty. And so the kenosis notion of nothingness here. Right. So you go from nothingness to the bold proclamation such that it’s striking to read this thing that when you look at the Greek, they have all capital letters.
00:13:07:08 – 00:13:24:19
They’re right. It’s interesting. They don’t. It doesn’t come across in the way that the English need at all caps looks like yelling as opposed to angry, angry people on Twitter. Yeah, but like that’s I mean, obviously it meant something to them that you want to proclaim that Jesus Christ is Lord is something and the lordship is dependent upon that.
00:13:24:19 – 00:13:44:12
For the first part, the kinetic, the canonical, activity, the emptying. So I wasn’t struck by. Right? Yeah. Right before that, the, the equality that he did not regard equality with God, something to be grasped. It’s just such a hard one to translate. Because it sounds like it sounds like Jesus doesn’t think that he is worthy of being God, right?
00:13:44:12 – 00:14:08:06
Yeah. But I it’s it’s in the sense of thought, not something to be exploited. It’s in a sense in which divine power. Right. From the in the, in the flood, in the Exodus. And this is not going to be strong enough to do the trick. It’s not going to save us. The divine power is too weak to actually save souls, right?
00:14:08:08 – 00:14:35:16
Rather, it has to be. It has to go further. The divine power to let go is not explored. That pure power, but rather few humility and dying, going down the canyon. That’s the real power. Is that Paul on kind of switch back and forth the topsy turvy aspect to it. But I love that that the equality with God is not simply grasped as in sense of like wielded, grasped as a sword and wielded in power.
00:14:35:18 – 00:15:03:02
But rather I have to lay that down because I have to actually use my hands, stretch on the cross and be passive. That’s the real divine power, and only insofar that that opens us to having power more. You’re you’re, reflection on the fact that that that final phrase is in all capital letters like that, that is the bold proclamation that is to be exclaimed in so many different ways that Jesus Christ is Lord.
00:15:03:07 – 00:15:23:07
This name that God has given the the eternal Son who is descended into this, that has gone into a subtle, further sense of bringing about our redemption. You know, he that all knees will bow down below, on earth and under the earth, and all these will bend in their.
00:15:23:09 – 00:15:44:21
That’s all for all right. The name of God, which was never to be uttered in reference to you, right. In the Old Testament, when he gave his name, it wasn’t to be never uttered. And it just like whispered in inside of the Holy of Holies. And then here he’s put in all capital letters no, no, no, no, no, no, this one, this is the eternal son descended and did all this.
00:15:44:21 – 00:16:09:18
And he has a name. We’re going to we’re going to explain it that Jesus Christ is Lord. Now, I mean, this is such a radical shift. Now, I think it’s really important that that name and we can reflect on, you know, knowing the name of another or precisely knowing the name of God. But here is is the eternal son who has a face that we’ve talked about that was beaten and spit upon, but also has a name.
00:16:09:18 – 00:16:31:07
And instead of hushed tones, he’s going to the complete opposite. No, no, no, we need to explain this reality that Jesus Christ is Lord now. And I think that’s a really, you know, because Paul in in his own personal history, in his own personal conversion battle, that shift now. Right. And that’s really it’s it’s stunning in many respects.
00:16:31:07 – 00:16:56:10
Yeah, yeah. And then, the holy name power is the name of the name of the Lord in the Old Testament as to a different kind of like a hidden power. This one has a power that is both bold and sometimes, but also just the tradition of just meditating and saying Jesus is doing some kind of thing. So the the name name is all over the place, both in the, in both parts of this in and in the story.
00:16:56:11 – 00:17:27:11
Yeah, yeah. Well with that, why don’t we turn to the gospel and, in this way, we’re not going to read the full passion narrative. We want to read the, the gospel that that that will be read at the beginning of the procession, for for palm Sunday and that the end, basically what what my hope is that as we discuss this gospel will, tee things up for our listeners, for our friends who are going to be entering into the full mysteries of Holy Week, as a as it comes.
00:17:27:13 – 00:17:51:23
Just this year, we have the gospel from Luke’s account for the procession. Jesus proceeded on his journey up to Jerusalem as he drew near to Bethpage and Bethany at a place called the Mount of Olives, he sent two of his disciples. He said, go into the village opposite you, and as you enter it, you will find a colt tethered on which no one has ever sat.
00:17:52:01 – 00:18:12:18
Untie it and bring it here. And if anyone should ask you, why are you on tying it? You will answer. The master has none of it. So those who have been sent off, sent, went off and found everything, just as he had told them. Let us say we’re untying the colt. Its owners said to them, why are you on time?
00:18:12:18 – 00:18:34:23
That’s gold, they answered. The master has need of it. So they brought it to Jesus through their cloaks over the colt, and told Jesus to mount. As he rode along, the people were spreading their cloaks on the road, and now, as he was approaching the slope of olives, the whole multitude of his disciples began to praise God, love, joy for all the mighty deeds they had seen.
00:18:35:00 – 00:18:56:02
They proclaimed, blessed is the King who comes in the name of the Lord. Peace in heaven and glory in the highest. Some of the Pharisees in the crowd said to him, teacher, rebuke your disciples. He said in reply, I tell you, if they keep silent, the stones will cry out.
00:18:56:04 – 00:19:19:04
This passage, the entrance, is, It’s beautiful and fascinating because it seems like the disciples are stealing gold, right? He doesn’t say it’s a, you know, sometimes they have to pay if Jesus Christ temple tax with fishing kind of tricks like this. Okay, but this time it’s like, go in, steal a gold if hopefully they’ll catch you if they catch you.
00:19:19:04 – 00:19:44:04
Here’s the magic word like it’s a Jedi trick. And it’s not like we’ll pay you back. It’s just he needs this, right? So now that immediately inclines me, and channel for the greatest month to Saint Thomas. And of course, the universal destination of all goods. Because naturally, who isn’t thinking of that is beautiful is teaching them like the poor, right?
00:19:44:05 – 00:20:06:07
The beyond your surplus. When the poor in need of something, it belongs to them that you’re actually, if you keep their sustenance from them. If that someone’s poor is in need of bread and you have extra bread, then it is actually theirs. They they could take it from you and it wouldn’t be stealing. It would be recovering what is actually theirs, because all things belong to God.
00:20:06:12 – 00:20:24:18
And in your need. Because God wants people to be satisfied. That is now more theirs than it is yours. Now, we generally think that’s that’s of course, to deal with the poor and those who are part. But weak and in danger emergencies. Right. But here we have a sort of opposite side of the universe. Destitute. Good. Because it’s not.
00:20:24:18 – 00:20:46:09
The poor have need of this cold. And they go and he goes, oh, yeah. Right. Saint Thomas, humorous destinations. Take the cold. Right. It’s the master, the height that’s need of it. And they have this kind of universal destination of goods to to the Lord, like it’s dominion for him. And in the sense this all belongs to him.
00:20:46:11 – 00:21:07:20
Everything is now, as we’re moving close to the event of history, right? All things are being summoned and drawn into his possession. Right? He’s going to in a sense, he’s it’s like we’ve been flying out of God for a while just to kind of join the time of the disciples. But now we’re about to land this plane, and so the captain is taking control of the plane safely, I hope.
00:21:07:22 – 00:21:29:12
Yep. And just follow. Follow my lead. I’m in charge now. And so in this. I love this field. Like, no, actually, it has needed it. It’s his, but he gets it. You know, we don’t pay back or this or think it belongs to him because. Why? Because you will be paid back in full because of redemption. The only thing the the there’s nothing.
00:21:29:12 – 00:21:56:07
We give you the offer for this. What this court is for is for the salvation of the world. And that’s the whole shooting match of your life and his life, everyone else’s life, ideally, so we won’t have to give you back. This is what everything was made for. I love I love paying attention to the actions dispositions of, like, the crowds in the gospels, because I think we can always learn a lot from it.
00:21:56:09 – 00:22:29:04
I don’t know, I see my personally, I see myself often and like I would be part that, I would be just following whatever everybody else is doing. But, here the crowd is laying down their cloaks are spreading their cloaks on the road. In the in the. The disciples even did some dirty to their cloaks on the colt and whatnot, but they’re laying down their cloaks on the road and, you know, this is some form of honor, you know, to lay down your cloak in front of and kind of smooth the path in front of the one that you’re honoring.
00:22:29:06 – 00:22:53:09
But I love that the crowd in the in the watching the Lord approach that right. As the Lord draws near to them, they turn and lay down their cloaks in front of it. They didn’t want home to get another blanket, but when I got around right now, when we do with that writing blanket at home, like they see him approaching it in that moment, they take what is on their shoulder and be able to have they give what they have.
00:22:53:14 – 00:23:13:08
And what does the Lord accept all that we have? He doesn’t expect us to go, get and acquire more before we lay down. What we have is just a spontaneous response to yes event. It’s called. And when you see the Lord approaching, it’s like, well, what do I do now? You don’t need to say required to create more devotion.
00:23:13:08 – 00:23:32:00
I need to pray more in my life or I need to perfect this area in my life. It’s a little ratty right now. Let me go take care of that when we sew a patch on it. So it’s a no. They just lay down their cloaks in that instant. And so to work with us and like, you know, we’re we’re near, so near the pastoral mysteries and sometimes like, well, maybe I didn’t do it well enough.
00:23:32:00 – 00:23:56:06
Maybe I did, you know, just whatever cloak you have on at that moment, unburden that, lay it in front of the Lord. And then anytime the Lord approaches, all he asks is what you and sometimes it’s ratty. Sometimes it’s not the best. Sometimes it’s your more cloak and not your, you know, your your fancy cloak, but you they the crowds laid down what they had in that moment and there wasn’t a real concern.
00:23:56:08 – 00:24:20:10
The same whatever it is they gave what they had in their hands at that moment, in that place. What’s striking about Luke’s account, are to two reasons, or two details rather about what the crowd is saying. So first, the first is that different from Mark and Matthew two? They praise God, allowed for the mighty deeds they had seen.
00:24:20:12 – 00:24:43:00
So a reason for their jubilation is named. Namely, that this crowd has recognized, the glorious things that Christ has done. You have people in the crowd who have witnessed any number of the Lord’s miracles, you know, presumably someone standing there from the feeding of the 5000, someone standing there who saw one of the miraculous healings, someone standing there who who remembers the story of the coming in the seas.
00:24:43:00 – 00:25:05:10
He had this memory of God’s mighty deeds, God’s mighty work, being announced and proclaimed. And then secondly, in Luke’s phrase, in in what? They’re exclaiming, you get this throwback to the beginning of Luke’s gospel, to the to the nativity narrative. And I kind of thought, Father Joseph Anthony, you know, that you would catch this because you’re the Christmas friar, but, but here, here we are.
00:25:05:10 – 00:25:32:22
You know, I just, I just, I have to say, because you didn’t. But peace in heaven and glory in the highest. We ought to be thinking of the angels announcing the birth of Christ, the shepherds. Glory to God in the highest, and on earth peace to people of goodwill. So, so in both of those moments in the in the announcement of the shepherd and in the announcement of the crowd, we have the proclamation of of who Christ is, that this this is the one who has come to save.
00:25:32:22 – 00:25:54:00
And it’s a it’s it’s a great moment, to tie together. I think because this point of information, I take it, or at least the main point. Yes. Come to the to enter Jerusalem. He’s visited once he’s visited the presentation sort of business. Right. And now he’s visiting, as he ought to be, to take his throne in this sort of the again, angel’s message things.
00:25:54:00 – 00:25:55:15
And so that’s really, you know,
00:25:55:15 – 00:26:17:06
what follows as people head into Holy Week. What are your best tips for diving into Foley? The the liturgies of the passion. I find, I would say find time to get to some extra thing. It could be, you know, they are the the services are longer any longer, but it’s and so it hasn’t had to go aspect to it.
00:26:17:08 – 00:26:34:13
But these are the these are the, the high point mystery days. And we believe in, worship as connecting us to God and that the graces are present there. So to make it I just once a year make it to one track, challenge yourself to make it, you know, begin to like start small and grow up and go big.
00:26:34:15 – 00:26:56:15
Make it to one extra service. That’s what I began by simply a candle service or the Lord’s Supper, or the Be the Station cross, or the 3 p.m. passion, or it’s Easter Vigil or something. One extra thing go to the temple and be with him for one action. That’s it. I’m going to second that, but maybe even push a little harder on it.
00:26:56:17 – 00:27:23:04
Recognizing that the liturgies of the true are actually a singular liturgy, it starts on, mass of the Lord’s Supper on Thursday and actually does not end with the blessing that on Thursday night and just kind of the Good Friday liturgy picks up right in the middle of it. And the same thing with Easter. So, I would encourage our listeners to actually go to that singular liturgy that is spread out over all three days.
00:27:23:04 – 00:27:47:18
I think it’s really beautiful and gives you a better sense of that. But if you can, not to actually reference inventory all three of those days in some way. So yes, do something. Like I said, if you are unable to get to the letters, but at least, reference all three of those days in, in its, completeness and, and take something into each one of those days.
00:27:47:20 – 00:28:13:18
My invitation is to not overlook Holy Saturday, that it just slips by. So how do I if you’re asking yourself, how do I make the most of Holy Week? I’ve done the Twitter trade. I do all the things. I’ve been there, done that, got the t shirt. What am I going to do? Well, Mark, Holy Saturday, go to the church, sit in the empty church, be there with the Lord and engage the mystery of Holy Saturday.
00:28:13:18 – 00:28:34:12
There are plenty of plenty of beautiful things to read about it. I’m thinking Pope Benedict’s meditations from Jesus of Nazareth in particular on Holy Saturday, but he has other, other meditations that are that are quite profound on this mystery. There’s one, from, a visit to Turin where he prays in front of the shroud that has a beautiful explanation of the Holy Saturday mystery there.
00:28:34:14 – 00:28:52:15
That’s well worth reading, is there’s so much value in it and sense of faith. It’s just nothing to just trying to get back into the the nothingness of him being gone and him being missing and being in a tomb and just. We don’t know what’s happening this Friday and action you know feature of action Thursday in reaction to Saturday is is nothingness.
00:28:52:15 – 00:29:15:02
This kind of I’m just nothing without him. There’s nothing here. We just have to wait for him like I like, so I like yeah, that’s great. Well, friends, turning to you, we invite you. If you enjoyed this episode, to consider supporting our project by becoming a monthly, patron on Patreon, you can find other information about Godsplaining over at Godsplaining.org.
00:29:15:02 – 00:29:32:15
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00:29:32:15 – 00:29:53:00
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00:29:53:02 – 00:30:02:15
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